(5) Xuecheng Da Heshang’s Bodhisattvic Lifestyle

This is the fifth in a series of continuous translations from this Intro to Xuecheng Da Heshang page at the Famen Temple site.

Here is the last page in the series.

法师曾说：“走大乘道，最重要的是发心，念念利益有情，解除有情的痛苦。”有一次，他在给一位弟子的短信中说：“当我想起我身边还有好多不能分离的同学，我没有理由不为之付出我的一切，一点点辛苦又算得了什么。因为如果我不去努力，也就意味着我的生命没有价值了。”

Dharma Master has said, “In treading the Bodhisattva Path, the most important thing is Bodhicitta (the desire to save all beings), with every thought to benefit sentient beings, and to resolve the suffering of sentient beings.” There was a time when he said in a short letter to a disciple: “When I think that I am accompanied by many classmates that I can’t be separated from, I have no reason not to put myself out for them 100%, without even considering the difficulty. Because if I do not put out effort, I then feel that my life is worthless.”

法师利用一切机会与众生结善缘，接引他们走上成佛之路，是慈悲心的体现。法师外出参加法务活动时，行程通常都安排得非常紧密，有时，来求见法师的人从早到晚络绎不绝。侍者总担心法师的身体负荷不了这种高密度的接待工作，但他自己却全然不顾。就算法师会显出一些疲倦，但与访客谈完话之后，法师的精神却比见客前更好，这是因为他缘念到众生的苦时，便会忘记自己的辛苦。

That Dharma Master uses every opportunity to establish conditions with the masses of beings, in order to lead them onto the path of becoming Buddhas, is the manifestation of his compassion. When Dharma Master goes out to participate in Dharma activities, his itinerary is usually exceedingly tightly scheduled. Once, people coming to see Dharma Master were continuous without letup from early to late. His attendant was worried that Dharma Masters’ body couldn’t stand this high-density reception work, but he himself didn’t take notice of it. One thought that he might start to show some fatigue, but after speaking with all the guests, Dharma Master’s spirit was even better than before he started, and this is because when he thinks of the sufferings of sentient beings, he can forget his own sufferings.

法师对弟子们的调教，是弟子们最难忘的“修行”。一次法师要外出，临行前问侍者一些事，侍者当时心里有些烦恼，回答得稀里糊涂。法师当下呵斥道：“你没有回答我的问题，这叫做不正住，你要正视自己！”后来侍者才明白，法师之所以呵斥自己，是因为觉得自己的年纪大了，怕是没有什么机会再被别人批评，很难再修改习性了。

Dharma Master’s personal instruction is his disciples’ most unforgettable “practice.” One time when Dharma Master wanted to go out, just on the verge of leaving, he asked something of his attendant, and his attendant at that time had some upset, and answered that he had some “silly cofusion.” At that time Dharma Master reprimanded him: “You did not answer my question, this is called not correctly abiding, you have to correctly view yourself!” It was only afterwards that the attendant understood, that what Dharma Master had reprimanded him for was thinking that because his age was so great, there would be no opportunity to be criticized by others, and then it is very hard to correct one’s habitual tendencies.

((When this author gets this dialectical, he is undoubtedly writing about himself, and this ability for real, albeit somewhat late self-inspection is probably what has allowed him to serve Xuecheng lo these many years. He had already criticized himself, had he not, when he said he had “a silly confusion”? He certainly had. But his own criticism couldn’t break the tendency that was hanging him up. The Dharma Master’s criticism was of a different ilk entirely, because it gave him the way out, by referencing the Dharma that would correct it. “Correctly abiding” is the essence of being in a monastery in the first place, and “Correct View” is the essence of meditation. This entire account is shot full of such highly significant interventions, and that’s why I translate it. For the most part, I do not comment, because I think that, at this point, translation is more important. -xp))

为了凝聚善业，重兴佛法，法师多年来一直致力于汉传佛教修学体系的建立工作，并提出了“以事业凝聚共业，靠共业推动事业”的思想。为了利益更多有情，法师想到的不只是他所住持的几所寺院，而是整个中国佛教乃至世界佛教的何去何从。这种为佛教，为众生的无我发心，不是空喊口号，而是被不断实践着：举办各种法会，佛学院僧才教育，以及在中国佛教协会所做的各项工作等等一刻不辍。法师曾说：“到了一定位置，代表的就不是自己了，而是代表整个佛教，代表四众弟子。”

For the sake of aggregating good karma, and to significantly promote Buddhism, Dharma Master has continuously put effort into the task of building up the Chinese Buddhist practice system, and also has promoted the ideology of “Coalesce enterprise into collective industry, and depend on collective industry to push enterprize forward.”

((This is political boilerplate designed to put Guang Hua Temple into context. The Chinese have evolved a group practice system that exists no where else on earth. This has been continuously developed at Guang Hua Temple in Fujian since the Tang Dynasty, and was not interrupted during the “Great Cultural Revolution.” Naturally, then, relations with the central government are to be attended to rather thoroughly. I do not call this “gratitude” per Fo Guang Shan Confucianist boilerplate. I call it basic intelligence about survival. Xuecheng has now re-spread this system of practice throughout China. I believe that we need it in America, and that it could snap Japanese Buddhism, and indeed the entire Japanese culture, out of its current malaise, if spread to Japan. -xp))

For the sake of benefitting even more sentient beings, Dharma Master doesn’t just think of the temples that he takes care of, but of all of Chinese Buddhism, and of whatever comes from and goes to world-wide Buddhism. This kind of Bodhicitta brought forth for Buddhism and for sentient beings is not an empty slogan, but is continuously put into practice: in holding every kind of Dharma Assembly, in educating the monks in the Buddhist academy, in in every project undertaken at the China Buddhist Association, and so forth, (that intention) does not stop for a single stroke. Dharma Master has said: Having attained a definite position, what is represented is not oneself, but one represents all of Buddhism, one represents the disciples of the four assemblies.

法师虽然公务繁忙，但从不中断个人修学，处处以身作则，每日随众上殿、过堂，二十多年来始终如一。法师常说：“作为一个出家人不过宗教生活怎么可以呢？当头的要带头才能领众熏修。” 有一次法师在法门寺因写一篇讲稿忘记了过堂，此时上殿时间已到，侍者要准备些吃的，被法师阻止了。“饭可以不吃，殿不能不上。”他说。

Although Dharma Master is busy with his duties, he gives a good personal example of everything just not to interrupt anyone’s study and practice, and each day goes into the Great Hall with the Sangha to eat, the same way he did more than twenty yars ago. “How can a left-home person not undergo religious activities? One must really take the lead, and only then can one lead the masses to practice thoroughly.” There was one time at Famen Temple when Dharma Master forgot to eat with the Sangha because he was writing the draft for a speech, and at that time when the time to go to the Great Hall arrived, the attendant wanted to prepare something to eat, but Dharma Master stopped him, saying: “It is permissible not to eat, but it is not possible not to go up to the Great Hall (in the company of the Sangha to eat).”

法师一天的休息时间常常只有两三个小时。僧众半夜醒来，经常能看到丈室的灯还亮着。他每天早上闻板即起，也时常提前起来。晨起后静坐、思维、皈依发心、规划一天安排，有时也看书，然后随众上殿过堂。早斋后，他通常会在寺院四处走走看看，再回到寮房继续静坐思维一个小时左右。早年，每逢寒暑假，法师总要闭关专修，现在虽然事务繁忙，也会挤出时间专修或进行短期闭关。他曾对弟子教诫：“能有今日，来之不易，不可丝毫懈怠，一天有价值比一生在空过有意义。”法师的精进行对大家也是一种策励和无声的提醒：要时刻把握当下，慎勿放逸。

Dharma Master often only has two or three hours of rest in a day. When the Sangha gets up at midnight, they often see the light still burning in the Abbot’s room. Every morning he gets up immediately on hearing the board, but often gets up pin advance. Arising early he then sits quietly, meditates, takes Refuge and generates Bodhicitta, and plans out arrangements for that day. Sometimes he also reads, and afterwards follows the Sangha into the Great Hall to eat. After the morning meal, he often takes a look around the four areas of the temple, then returns to his monk’s cell for about an hour of sitting meditation. He has warned his disciples: Today’s capabilities will not be easy afterwards, it is not permissible to have one single bit of negligence. One worthwhile day is more meaningful than a whole life of emptiness.” Dharma Master’s diligent activity is also an urgent and silent wakeup call for everyone: one must immediately grasp the present, be careful not to be dissolute.

法师的学问人品，受到社会各界人士的敬仰。每次外出，都会有很多人想亲近法师，法师也总是尽可能地满众生的愿。有一次法会结束后，客厅里聚集了数十位仰慕法师的弟子，整个走廊里也站满了要见法师的信徒，大家纷纷请求法师题字留念。法师连续写了三十余幅法语同信众结缘并勉励大家勿忘修行。大家看到法师太累了，都不忍心再上前求字，正在踌躇之间，法师却主动问：“大家还有要写的吗？今天都一一满愿！”事后，法师对侍者说：“和信众结缘、照相都是修行，要有耐心、慈心、悲心，对境界多做‘自他想换’之想，假如你是信徒，你会期待别人怎样做呢？”

Dharma Master’s learned character recieves the respect of every type of person. Every time he goes outside, there are always many peole who seek to draw close to Dharma Master, and he also in every case exhausts what is possible to satisfy the wishes of sentient beings. There was a time after a dharma assembly when there was a throng of some ten disciples adoring dharma Master in the guest room, and every corridor was also full of people who wanted to see Dharma Master. Everyone asked Dharma Master, one after the other, to write inscriptions for souvenirs. Dharma Master continuously wrote over thirty scrolls of Dharma phrases to establish conditions with the mass of believers, and also exhorted everyone not to forget to practice. Everyone saw that Dharma Master was so tired, but they impatiently again came forward asking for inscriptions, and right in the middle of the hesitation, Dharma Master took the initiative and said, “Does everyone still want me to write? Today I will satisfy every one of your wishes.!” After the affair, Dharma Master told his attendant: in establishing conditions with the masses, taking photographs is all practice, one must have patience, love, empathy, towards the other’s state, one must have the thought of “exchanging thoughts between oneself and others. For example, you are a disciple, can you anticipate how others can do it?”

2006年龙泉寺安居期间，法师每天往还于京城与京郊，早晨五点多从寺院出发去佛教协会办公，下午五点左右再返回寺内，晚上18:30～20:30为僧众讲比丘戒。下课之后，法师虽然已经很累了，但若看到仍有弟子怀着强烈的希求心到丈室请益，法师也都一一满足大家。有时迟至10:30之后，弟子们才依依不舍地离去，而法师随后还要处理公务及自修用功。

In 2006 at the time of the summer Retreat, Dharma Master was commuting to Beijing and its outskirts. In the early morning, after 5:00 AM, he went out from the monastery to put out the official business of the Buddhist Association, and in the afternoon about 5:00 PM he returned. From 1830 to 2030 he lectured on monks’ precepts to the Sangha. After class, although he was already very tired, if he saw that there were still disciples entertaining a fierce hope to come to the Abbot’s room to ask a favor, Dharma Master always satisfied everybody one by one. Sometimes when it was after 10:30, the disciples reluctantly left, and afterwards Dharma Master still had to take care of business and his personal practice.

他曾说：“我天天忙，如果背后没有三宝加持的力量，肯定做不下去，面对种种人事，都要负责任。”法师是在用自己的生命延续佛法，延续弟子们的法身慧命。

He has said: “without the power of the blessings of the Triple Jewel behind me, I certainly would not be able to continue my daily rush of work. Confronted with every kind of task, one must take responsibility.” Dharma Master is using his life and destiny to perpetuate the Buddhadharma and to perpetuate the wisdom-destiny of his disciples’ dharma bodies.

《经庄严论》云：“知识调伏静近静，德增具勤教富饶，善达实性具巧说，悲体离厌应依止。”在弟子们的心目中，他是一位“学而不厌，诲人不倦，发奋忘食，乐以忘忧，不知老之将至云尔”的善知识。一位僧众弟子说：“我跟师父已经多年，越来越发现，他的一切行为就如《论语》中孔门弟子描述夫子一样：‘仰之弥高，钻之弥坚，瞻之在前，忽焉在后。夫子循循然善诱人。博我以文，约我以礼，欲罢不能。’

“The discussion of the awesomeness of scripture,” says: “With respect to the purity of the advisor’s instructions and nearness, merit accumulates to completion and education is overabundant. When goodness reaches actuality all speech is skillful, and one should finally rely on a compassionate essence far from loathing.” In the eyes and minds of his disciples, he is a good advisor who “never loaths learning, never tires of admonishing people, exerts effort until forgetting to eat, is happy beyond worry, and talks to you without pulling rank.” One disciple in the Sangha said: Following Teacher for many years, I more and more discover that his conduct is like how the Confucianists describe their teacher in the Analects: “Very high to look up at, very solid when probed, if you stare at him in front, he is suddenly behind. The Master is good at inticing people indirectly. He expands me with his writings, and restricts me with ritual courtesy, I cannot want to retire.”

((This is why we need a free-standing American Buddhism. Confucianism, perhaps the most thoroughly and miserably failed moral philosophy in recorded history, is what Chinese Buddhists default to when they’re not practicing. Neither ancestor worship nor primitive hero worship is the teaching of the Noble One. -xp))

法师领众修学，住持正法的高风懿行，更是得到赵朴老的肯定与赞叹，朴老曾为法师题诗曰：“律己其志刚，接物其气柔；学修不出门，声教及遐陬；如何办道场，傥于此间求。”这是一位世纪老人对一个青年晚辈的嘉许，更是一种殷殷的期望。

In leading the masses in learning, and maintaining the high wind and virtuous conduct of orthodox Buddhism, Dharma Master attained old Zhaopu’s affirmation and praise, and old Pu said of him in support: “his Precepts are stalwart and strong, he has a light touch for things; when studying he does not go outside, but his teaching reaches distant places; however he can help the Dharmakshetra, that is what he seeks.” This is the praise of a century-old elder towards a young person of a later generation, and it is a kind of resonating expectation.

((This is the end of the discussion of Xuecheng Da Heshang’s personality by his attendant Hui Kong. The author now goes into more detail about his history and activities. I am breaking with a page about the linguistic implications of this document. Non-linguists, please consider this your comic interlude. If you are not amused by me, please go elsewhere and get rather thoroughly amused while us wonks obsess about this. We need to do this. We really, really do. The rest of you, I want your full attention to the subject at hand when you get through being amused. See you at page (7). -xp))